THE OBEDIENCE OF ALL DEGREES PROVED BY
“He that smiteth his father or mother shall be put to death for it. And he that curseth,”
that is to say, raileth or dishonoreth his father or mother with opprobrious words, “shall be slain for it.” And, <052101>Deuteronomy 21
“If any man have a son stubborn and disobedient, which heareth not the voice of his father and the voice of his mother, so that they have taught him nurture, and he regardeth them not; then let his father and mother take him, and bring him forth unto the seniors or elders of the city, and unto the gate of the same place: and let them say unto the seniors of that city, This our son is stubborn and
disobedient: he will not hearken unto our voice: he is a rioter and a drunkard. Then let all the men of the city stone him with stones unto death: so shall ye put away wickedness from among you, and all Israel shall hear and shall fear.” (<052101>Deuteronomy 21)
And though that the temporal officers (to their own damnation) be negligent in punishing such disobedience, (as the spiritual officers are to teach it,) and wink at it, or look on it through the fingers, yet shall they not escape unpunished. For the vengeance of God shall accompany them (as thou mayest see <052801>Deuteronomy 28) with all misfortune and evil luck; and shall not depart from them until they be murdered, drowned, or hanged;
either until, by one mischance or another, they be utterly brought to nought. Yea, and the world oftentimes hangeth many a man for that they never deserved: but God hangeth them because they would not obey, and hearken unto their elders; as the consciences of many well find, when they come unto the gallows. There can they preach, and teach other, that which they themselves would not learn in season.
The marriage also of the children pertaineth unto their elders; as thou mayest see <460701>1 Corinthians 7 and throughout all the scripture, by the authority of the said commandment, Child, obey father and mother. Which thing the heathen and gentiles have ever kept, and to this day keep, to the great shame and rebuke of us Christians: inasmuch as the weddings of our virgins (shame it is to speak it) are more like to the saute fc58 of a bitch than the marrying of a reasonable creature. See not we daily three or four challenging one woman before the commissary or official, of which not one hath the consent of her father and mother? And yet he that hath most money hath best right, and shall have her in the despite of all her friends and in defiance of God’s ordinances. fc59
Moreover, when she is given by the judge unto the one party, and also married, even then ofttimes shall the contrary party sue before a higher judge, or another that succeedeth the same, and for money divorce her again. So shamefully doth the covetousness and ambition of our prelates mock with the laws of God. I pass over with silence, how many years they will prolong the sentence with cavillations and subtlety, if they be well monied on both parties; and if a damsel promise two, how shameful counsel they will give the second, and also how the religious of Satan do separate unseparable matrimony. For after thou art lawfully married at the commandment of father and mother, and with the consent of all thy friends;
yet if thou wilt be disguised like unto one of them, and swear obedience unto their traditions, thou mayest disobey father and mother, break the oath which thou hast sworn to God before his holy congregation, and withdraw love and charity, the highest of God’s commandments, and that duty and service which thou owest unto thy wife; whereof Christ cannot dispense with thee: for Christ is not against God, but with God; and came not to break God’s ordinances, but to fulfill them. That is, he came to overcome thee with kindness; and to make thee to do, of very love, the thing which the law compelleth thee to do. For love only, and to do service unto thy neighbor, is the fulfilling of the law in the sight of God. To be a monk or a friar, thou mayest thus forsake thy wife before thou hast lain with her, but not to be a secular priest. fc60 And yet, after thou art professed, the pope for money will dispense with thee, both for thy coat and all thy obedience, and make a secular priest of thee: likewise as it is simony to sell a benefice, as they call it, but to resign upon a pension, and then to redeem the same, is no simony at all. O crafty jugglers and mockers with the word of God!
THE OBEDIENCE OF WIVES UNTO THEIR HUSBANDS.
AFTER that Eve was deceived of the serpent, God said unto her,
<010301>Genesis 3 “Thy lust or appetite shall pertain unto thy husband; and he
shall rule thee, or reign over thee.” God, which created the woman, knoweth what is in that weak vessel, (as Peter calleth her,) and hath therefore put her under the obedience of her husband, to rule her lusts and wanton appetites. <600301>1 Peter 3 exhorteth wives to “be in subjection to their husbands, after the ensample of the holy women which in old time trusted in God, and as Sara obeyed Abraham and called him lord.” Which Sara, before she was married, was Abraham’s sister, and equal with him; but, as
soon as she was married, was in subjection, and became without
comparison inferior: for so is the nature of wedlock, by the ordinance of God. It were much better that our wives followed the ensample of the holy women of old time in obeying their husbands, than to worship them fc61 with a Paternoster, an Ave and a Credo, or to stick up candles before their images. Paul, <490501>
Ephesians 5 saith,
“Women, submit yourselves to your own husbands, as to the Lord.
For the husband is the wife’s head, even as Christ is the head of the congregation. Therefore, as the congregation is in subjection to Christ, likewise let wives; be in subjection unto their husbands in all things.”
“Let the woman, therefore, fear her husband,” as Paul saith in the said place. For her husband is unto her in the stead of God, that she obey him, and wait on his commandments; and his commandments are God’s commandments. If she therefore grudge against him, or resist him, she grudgeth against God, and resisteth God.
THE OBEDIENCE OF SERVANTS UNTO THEIR MASTERS.
“SERVANTS, obey your carnal masters with fear and trembling, in singleness of your hearts, as unto Christ; not with service in the eye-sight as men-pleasers, but as the servants of Christ, doing the will of God from the heart, with good will, even as though ye served the Lord, and not men.” (<490601>Ephesians 6)
And, <600201>1 Peter 2
“Servants, obey your masters with all fear, not only if they be good and courteous, but also though they be froward. For it cometh of grace, if a man for conscience toward God endure grief, suffering wrongfully. For what praise is it, if when ye be buffetted for your faults, ye take it patiently? But and if when ye do well, ye suffer wrong and take it patiently, then is there thanks with God.
Hereunto, verily, were ye called. For Christ also suffered for our sakes, leaving us an ensample to follow his steps.”
In whatsoever kind, therefore, thou art a servant, during the time of thy covenants thy master is unto thee in the stead and room of God; and God through him feedeth thee, clotheth thee, ruleth thee, and learneth thee. His commandments are God’s commandments; and thou oughtest to obey him
as God, and in all things to seek his pleasure and profit. For thou art his good and possession, as his ox or his horse; insomuch that whosoever doth but desire thee in his heart from him, without his love and license, is
condemned of God, which saith,
“See thou once covet not thy neighbour’s servants.”
(<022001>
Exodus 20)
Paul the apostle sent home Onesimus unto his master, as thou readest in the epistle of Paul to Philemon: insomuch that, though the said Philemon, with his servant also, was converted by Paul, and owed to Paul, and to the word that Paul preached, not his servant only but also himself; yea, and though that Paul was in necessity, and lacked ministers to minister unto him in the bonds which he suffered for the gospel’s sake; yet would he not retain the servant necessary unto the furtherance of the gospel without the consent of the master.
O how sore differeth the doctrine of Christ and his, apostles from the doctrine of the pope and of his apostles! For if any man will obey neither father nor mother, neither lord nor master, neither king nor prince, the same needeth but only to take the mark of the beast, that is, to shave himself a monk, a friar, or a priest, and is then immediately free and exempted from all service and obedience due unto man. He that will obey no man (as they will not) is most acceptable unto them. The more
disobedient that thou art, unto God’s ordinances, the more apt and meet art thou for theirs. Neither is the professing, vowing, and swearing
obedience unto their ordinances, any other thing than the defying, denying, and foreswearing obedience unto the ordinances of God. fc62
THE OBEDIENCE OF SUBJECTS UNTO KINGS, PRINCES, AND RULERS.
“LET every soul submit himself unto the authority of the higher powers.
There is no power but of God: the powers that be are ordained of God.
Whosoever therefore resisteth the power, resisteth the ordinance of God.
They that resist shall receive to themselves damnation. For rulers are not to be feared for good works, but for evil. Wilt thou be without fear of the power? Do well then, and so shalt thou be praised of the same; for he is the minister of God for thy wealth. But and if thou do evil, then fear: for he beareth not a sword for nought; for he is the minister of God, to take vengeance on them that do evil. Wherefore ye must needs obey; not for
fear of vengeance only, but also because of conscience. Even for this cause pay ye tribute: for they are God’s ministers serving for the same purpose.
Give to every man therefore his duty: tribute to whom tribute belongeth;
custom to whom custom is due; fear to whom fear belongeth; honour to whom honour pertaineth. Owe nothing to any man; but to love one another: for he that loveth another fulfilleth the law. For these
commandments, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not desire, and so forth, if there be any other commandment, are all comprehended in this saying, Love thine neighbour as thyself. Love hurteth not his neighbour:
therefore is love the fulfilling of the law.”
As a father over his children is both lord and judge, forbidding one brother to avenge himself on another, but, if any cause of strife be between them, will have it brought unto himself or his assigns, to be judged and correct;
so God forbiddeth all men to avenge themselves, and taketh the authority and office of avenging unto himself; saying, “Vengeance is mine, and I will reward.” <053201>Deuteronomy 32. Which text Paul allegeth, <451201>Romans 12;
for it is impossible that a man should be a righteous, an egal fc63 or an indifferent judge in his own cause, lusts and appetites so blind us.
Moreover, when thou avengest thyself, thou makest not peace, but stirrest up more debate.
God therefore hath given laws unto all nations, and in all lands hath put kings, governors, and rulers in his own stead, to rule the world through them; and hath commanded all causes to be brought before them, as thou readest <022201>Exodus 22 “In all causes (saith he) of injury or wrong, whether it be ox, ass, sheep, or vesture, or any lost thing which another challengeth, let the cause of both parties be brought unto the gods; whom the gods condemn, the same shall pay double unto his neighbour.” fc64 Mark, the judges are called gods in the scriptures, because they are in God’s room, and execute the commandments of God. And in another place of the said chapter Moses chargeth, saying: “See that thou rail not on the gods, neither speak evil of the ruler of thy people.” Whosoever therefore resisteth them, resisteth God, for they are in the room of God; and they that resist shall receive the damnation.
Such obedience unto father and mother, master, husband, emperor, king, lords and rulers, requireth God of all nations, yea, of the very Turks and
infidels. The blessing and reward of them that keep them is the life of this world, as thou readest,
“Keep my ordinances and laws; which if a man keep, he shall live therein.” (<031801>Leviticus 18)
Which text Paul rehearseth <451001>Romans 10, proving thereby that the
righteousness of the law is but worldly, and the reward thereof is the life of this world: and the curse of them that breaketh them is the loss of this life;
as thou seest by the punishment appointed for them.
And whosoever keepeth the law (whether it be for fear, for vain glory, or profit), though no man reward him, yet shall God bless him abundantly, and send him worldly prosperity; as thou readest, <052801>
Deuteronomy 28, what good blessings accompany the keeping of the law; and as we see the Turks far exceed us Christian men in worldly prosperity, for their just keeping of their temporal laws. Likewise, though no man punish the breakers of the law, yet shall God send his curses upon them till they be utterly brought to nought, as thou readest most terribly even in the same place.
Neither may the inferior person avenge himself upon the superior, or violently resist him, for whatsoever wrong it be. If he do, he is condemned in the deed-doing; inasmuch as he taketh upon him that which belongeth to God only, which saith, “Vengeance is mine, and I will reward.”
<053201>Deuteronomy 32. And Christ saith, <402601>Matthew 26 “All they that take
the sword shall perish with the sword.” Takest thou a sword to avenge thyself? So givest thou not room unto God to avenge thee, but robbest him of his most high honor, in that thou wilt not let him be judge over thee.
If any man might have avenged himself upon his superior, that might David most righteously have done upon king Saul, which so wrongfully
persecuted David, even for no other cause, than that God had anointed him king, and promised him the kingdom. Yet when God had delivered Saul into the hands of David, that he might have done what he would with him;
as thou seest in the first book of Kings, the 24th chapter<112401>, how Saul came into the camp where David was; and David came to him secretly, and cut off a piece of his garment; and as soon as he had done it, his heart smote him, because he had done so much unto his lord: and when his men encouraged him to slay him, he answered, “The Lord forbid it me that I should lay mine hand on him;” neither suffered he his men to hurt him.
When Saul was gone out, David followed him, and shewed him the piece of his garment, and said, “Why believest thou the words of men that say, David goeth about to do thee harm? Perceive and see that there is neither evil nor wickedness in my hand, and that I have not trespassed against thee, and yet thou layest await for my life: God judge between thee and me, and avenge me of thee; but mine hand be not upon thee. As the old proverb saith (saith David), Out of the wicked shall wickedness proceed, but mine hand be not upon thee,” meaning that God ever punisheth one wicked by another. And again said David, “God be judge, and judge between thee and me, and behold and plead my cause, and give me judgment or right of thee.”
And in the 26th chapter of the same book, when Saul persecuted David again, David came to Saul by night, as he slept and all his men, and took away his spear and a cup of water from his head. Then said Abishai, David’s servant, “God hath delivered thee thine enemy into thine hand this day: let me now therefore nail him to the ground with my spear, and give him but even one stripe and no more.” David forbad him, saying, “Kill him not; for who (said he) shall lay hands on the Lord’s anointed, and be not guilty? The Lord liveth,” or by the Lord’s life (said he), “he dieth not, except the Lord smite him, or that his day be come to die, or else go to battle, and there perish.”
Why did not David slay Saul, seeing he was so wicked, not in persecuting David only, but in disobeying God’s commandments, and in that he had slain eighty-five of God’s priests wrongfully? Verily, for it was not lawful.
For if he had done it, he must have sinned against God; for God hath made the king in every realm judge over all, and over him is there no judge. He that judgeth the king judgeth God; and he that layeth hands on the king layeth hand on God; and he that resisteth the king resisteth God, and damneth God’s law and ordinance. If the subjects sin, they must be brought to the king’s judgment. If the king sin, he must be reserved unto the
judgment, wrath, and vengeance of God. And as it is to resist the king, so is it to resist his officer, which is set, or sent, to execute the king’s
commandment.
And in the first chapter of the second book of Kings<120101>, David commanded the young man to be slain, which brought unto him the crown and bracelet of Saul, and said, to please David withal, that he himself had slain Saul.
And in the fourth chapter of the same book, David commanded those two
to be slain which brought unto him the head of Ishbosheth, Saul’s son; by whose means yet the whole kingdom returned unto David, according unto the promise of God.
And, <421301>Luke 13th, when they shewed Christ of the Galileans, whose blood Pilate mingled with their own sacrifice, he answered, “Suppose ye that these Galileans were sinners above all other Galileans, because they suffered such punishment? I tell you, nay; but except ye repent, ye shall likewise perish.” This was told Christ, no doubt, of such an intent as they asked him,
“Whether it were lawful to give tribute unto Caesar?”
(<402201>
Matthew 22)
For they thought that it was no sin to resist a heathen prince: as few of us would think, if we were under the Turk, that it were sin to rise against him, and to rid ourselves from under his dominion, so sore have our bishops robbed us of the true doctrine of Christ. fc65 But Christ condemned their deeds, and also the secret thoughts of all other, that consented thereunto, saying: “Except ye repent, ye shall likewise perish.” As who should say, I know that ye are within, in your hearts, such as they were outward in their deeds, and are under the same damnation: except, therefore, ye repent betimes, ye shall break out at the last into like deeds, and likewise perish;
as it came afterward to pass.
Hereby seest thou that the king is, in this world, without law; and may at his lust do right or wrong, and shall give accounts but to God only.
Another conclusion is this, that no person, neither any degree, may be exempt from this ordinance of God: neither can the profession of monks and friars, or any thing that the pope or bishops can lay for themselves, except them from the sword of the emperor or kings, if they break the laws. For it is written, “Let every soul submit himself unto the authority of the higher powers.” Here is no man except; but all souls must obey. The higher powers are the temporal kings and princes; unto whom God hath given the sword, to punish whosoever sinneth. God hath not given them swords to punish one, and to let another go free, and sin unpunished.
Moreover, with what face durst the spiritualty, which ought to be the light and an ensample of good living unto all other, desire to sin unpunished, fc66 or to be excepted from tribute, toll, or custom, that they would not bear pain with their brethren to the maintenance of kings and others, ordained of